Sentences with phrase «for subjective experience»

Prehension, therefore, is much more compatible with the concept of fungierende Intentionalität («operative,» or I prefer «primordial,» intentionality), which is inherent in a Lebenswelt and which is the condition for all subjective experience.

Explanation for subjective experience is sought in brain activity.

Not exact matches

«Ambient scent may lead to an enhanced subjective experience for retail shoppers... the time consumers spend examining merchandise, waiting in lines, or waiting for help may be made to seem shorter than it actually is by introducing ambient scent into the environment,» the study read.

The record produced by blockchain systems creates an environment of total transparency for both content creators and media consumers, and it also ensures that all views, comments and ratings reflect the real interactions the content has experienced, leaving no room for subjective, inflated ratings or deleted bad reviews.

By reading the Ninth Amendment as creating a general right to privacy, Black and Stewart suggested, the unelected justices of the Supreme Court had subst - ituted their own subjective notions of justice, liberty, and reasonableness for the wisdom and experience of the elected representatives in the Connecticut state legislature who were responsible for passing the birth control regulation.

I would argue that any further knowledge of / about God can not happen if you remain behind the line of belief, whether you can factually prove anything empirically (that you can make God prove Himself at will) or use the vehicle of myth, legend, story or subjective and very personal experiences too extraordinary for words to fully convey.

These are objective - subjective, and the actual experience is of displacement and re-orientation — for instance, falling off a roof or through a hole in the floor, or being swept away by a wave.

Seeking internal answers from meditation and other subjective and emotional experiences as a substi - tute for the Bible is one example of a man - centered approach.

Your reason for not believing in human evil is your own, limited, finite, subjective experience.

So we've gone tit for tat, your subjective experience vs mine.

Both posit a «monadology» in which the conditions for experience are subjective and radically plural.

They propose to interpret resurrection as the reenactment of the subjective immediacy of the separate occasions of experience.4 I take this to be an important direction for the discussion of immortality.

(For Bingham the traditional concepts of religion are principally about subjective experience — and ecstatic experience at that.)

It is a «theology of consciousness» instead of a «theology of facts,» for God «can never be known apart from subjective experience.»

For Whiteheadians, more than for most others in the ecological movement, the fact that human subjective experience is fully natural, points to the pervasiveness of subjective experience in natuFor Whiteheadians, more than for most others in the ecological movement, the fact that human subjective experience is fully natural, points to the pervasiveness of subjective experience in natufor most others in the ecological movement, the fact that human subjective experience is fully natural, points to the pervasiveness of subjective experience in nature.

The generic characterization of the subjective forms which I describe in the next section as active in the formation of religious experience should be understood as depending upon, and leaving room for, a wide variety of historical embodiments, each with its own individual qualitative response.

ofc that's just my one singular experience and subjective opinion of it, but for what its worth there it is.

Though it is not at all impossible that Aristotle took certain clues from the examination of subjective experience to guide him in his investigation of nature at large, what he clearly did not do was take the subjective experience as a model for the essential constitution of the basic entities of the universe.

The hybrid physical feeling of God, which is (on the traditional Whiteheadian account) the subjective aim for any particular occasion of the young woman s experience, is also a prehension of the past from which she inherits — it is, after all, a physical feeling.

Whitehead's method, in part, is to analyze these occasions of subjective experience in order to find factors capable of being generalized into principles applicable to all actual entities: «In describing the capacities, realized or unrealized, of an actual occasion, we have... tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 172).

It is its own value and meaning, and no other, which is affirmed, contrasted, deepened, and intensified in this trans - individual and even transpersonal widening of experience, for throughout the transformation it contributes its particular subjective pattern to the way that whole is being experienced.

For the moment we may restrict ourselves to that portion of God's self - creativity reenacting with perfect conformation the subjective form of one of my experiences.

This subjective immediacy of decision, could it be experienced by God, would be the most fitting complement for God's all - inclusive vision by» providing the contrasting opposite of exclusive experience.

Such experiences themselves are evidence for the further claim that there are more subjective aesthetic reponses than those which can be called propositional feelings.

This puts Hartshorne where he wants to be, because to intuit (prehend) actual occasions as they occur is to intuit (prehend) them formaliter, as they exist in the immediate subjectivity of concrescence, and since God is everlasting, and experiences all actual occasions formaliter, actual occasions are preserved everlastingly (in their full, warm, subjective immediacy) in the consequent nature of God.6 This interpretation resolves the question of the status of the past, the problem of how the past is given as datum for concrescing actual occasions, and the question of a ground for truth claims about the past.

For human experience is rooted in something self - evidently intelligible — the distinct, intelligible and moral, relationship between one's subjective self and one's objective environment.

Nevertheless, these judgments do not establish that Whitehead appreciated the necessity of subjective experience for the occurrence of prehensions at the time he gave the Lowell Lectures or even when he completed Science and the Modern World.

The integration of this experience is essentially determined by God's all - embracing, permanent subjective aim (his aim for his ongoing self), which is to realize all possible forms of definiteness and thus to achieve an absolute intensity of experience (PR 345 / 523).

I intuitively sense an Immanent, Benevolent Presence in my life; but, of course spiritual experience is a subjective matter dependent on many factors — temperamental tendencies that are genetically predisposed (not determined) and personal experiences, so I am not claiming my experience is any sort of empirical «proof» for the existence of God that should convince others.

But I would not call dying and rising again with Christ a subjective experience, for it can occur only through an encounter with the proclamation and the present act of God in it.

As we then said, such moments have their «importance» in that they illuminate what has gone before, are in themselves a kind of concentration of what is actually present, and provide new opportunities and possibilities both for understanding (which is the «subjective» side) and for that emergence of novelty in concrete experience (which guarantees «objectivity») which is the occasion for further creative advance as the process continues on its way.

For on his own principles if there were not some kind of awareness of causal efficacy, there would be no warrant for making statements about it: «Nothing is to be received into the philosophical scheme which is not discoverable as an element in subjective experience» (PR 166/25For on his own principles if there were not some kind of awareness of causal efficacy, there would be no warrant for making statements about it: «Nothing is to be received into the philosophical scheme which is not discoverable as an element in subjective experience» (PR 166/25for making statements about it: «Nothing is to be received into the philosophical scheme which is not discoverable as an element in subjective experience» (PR 166/253).

Since omniscience is not a human attribute, we are all dependent on our own and the collective subjective experience of our social group for our presuppositions.

For the Nominalist, knowledge is always subjective, the categories of our own minds projected onto the inchoate phenomena of experience.

For Whiteheadians this locus is subjective experience.

The Whiteheadian God orders possibilities for occasions of experience, but this by no means completely determines the course of their subjective experience.

Only a religious ground could account for the decisive role of subjective experience in Whitehead's cosmology, for it is simply ignorance to think that anything like a subjective experience in this sense is present in quantum physics.

As earlier with regard to poetic discourse on the objective side of the idea of revelation, so too on the subjective side, the experience of testimony can only provide the horizon for a specifically religious and biblical experience of revelation, without our ever being able to derive that experience from the purely philosophical categories of truth as manifestation and reflection as testimony.

Whitehead tells us that the philosophy of organism embraces what he calls the «reformed subjectivist principle,» which doctrine, in turn, «fully accepts Descartes» discovery that subjective experiencing is the primary metaphysical situation which is presented to metaphysics for analysis» (PR 160 - 243).

Needless to say, terms like «religious identity» or «subjective experience» are no less open to critical scrutiny for their suggestions of a fixed referential meaning than the split between public and private realms of experience that they come to signify.

That type of bridge building can only be done when religious belief stays in the realm of subjective experience and communication is done for the motivation of curiosity and understanding.

However, this interpretation does not allow for any further subjective experiences or subjective change.

Also, even if some damage to my foot is responsible for the ache, if the subjective experiences of the cells in my foot in fact bear no relation to the experience I feel as an ache, then there is no truth relation.

Perhaps we may say that behind all the objections raised against demythologizing there lurks a fear that if it were carried to its logical conclusion it would make it impossible for us to speak of an act of God, or if we did it would only be the symbolical description of a subjective experience.

These lists and specific references in other essays identify six similarities: (a) God is understood as love involving God's presence in human experience and God's response to that experience, (b) human existence depends upon God's grace and that grace makes humans free, (c) humans respond to God resulting in the fulfillment of God's intentions in the concrete experiences of individuals, (d) knowledge involves more than subjective sensory experience, (e) experience broadly understood is crucial for theology, and (f) reality is characterized by diversity and relationality.

Rather, these basic constituents are events or happenings: they are actual occasions which have a subjective side, as «puffs of experience, and an objective side, as genuinely there in the world and as making up that world for what it is.

Griffin discusses what some think is necessary to constitute a subjective aim in the members of a series:»... For God to be prehendable for each occasion of experience in a personally ordered society, such as an electron, there would have to be a divine occasion that occurred after one electronic occasion (call it A) had achieved satisfaction and before the next occasion (B) in the series] begFor God to be prehendable for each occasion of experience in a personally ordered society, such as an electron, there would have to be a divine occasion that occurred after one electronic occasion (call it A) had achieved satisfaction and before the next occasion (B) in the series] begfor each occasion of experience in a personally ordered society, such as an electron, there would have to be a divine occasion that occurred after one electronic occasion (call it A) had achieved satisfaction and before the next occasion (B) in the series] began.

It is subjective, but it is not «private,» for experiences of personal relationships are always also experiences of the distribution of social, economic, political, and cultural power.

He avoids the split between mind and body by rejecting the idea that the body is a mere instrument of expression for a prior subjective experience.

For example, Personal Experience is so... subjective, and since it is rarely with groups of people, how do we know it was God, and not just the anchovy pizza we at at 2:00 am?